would you wait for them to grow up? Would you refrain from having husbands? No, my daughters, it grieves me very much for your sakes that the hand of the LORD has gone out against me." would you wait for them to grow up?This phrase reflects Naomi's rhetorical question to her daughters-in-law, Orpah and Ruth. The Hebrew root for "wait" is "קָוָה" (qavah), which implies a sense of hope or expectation. Naomi is highlighting the impracticality of waiting for her sons to grow up, as it would be an unreasonable hope. This reflects the cultural context of levirate marriage, where a widow might marry a brother of her deceased husband to preserve the family line. Naomi's question underscores the hopelessness of her situation and the improbability of future security through her own offspring. Would you refrain from having husbands?
Here, Naomi questions whether her daughters-in-law would willingly choose to remain unmarried. The Hebrew word for "refrain" is "עָגַן" (agan), which means to hold back or restrain oneself. Naomi is emphasizing the sacrifice they would make by staying with her, as it would mean giving up the opportunity to remarry and have a family. This highlights the cultural importance of marriage and family in ancient Israelite society, where a woman's security and social standing were often tied to her marital status. No, my daughters
Naomi's use of "No" is a firm negation, indicating her strong conviction that her daughters-in-law should not wait for her sons. The term "daughters" is a term of endearment, showing Naomi's deep affection and concern for Orpah and Ruth. This reflects the close familial bonds that have formed despite the absence of blood ties, emphasizing the theme of loyalty and love that permeates the Book of Ruth. It is more bitter for me than for you
The word "bitter" comes from the Hebrew "מָרַר" (marar), which conveys a sense of deep sorrow and distress. Naomi is expressing her personal anguish and the depth of her suffering, which she perceives as greater than that of her daughters-in-law. This bitterness is not just emotional but also reflects her perceived loss of God's favor, as she feels abandoned and afflicted by her circumstances. because the hand of the LORD has gone out against me
The "hand of the LORD" is a metaphor for God's power and intervention in human affairs. In the Hebrew context, "hand" (יָד, yad) often signifies strength or authority. Naomi interprets her misfortunes as divine judgment or discipline, a common understanding in the Old Testament where God's sovereignty is acknowledged in both blessings and trials. This phrase reveals Naomi's theological perspective, where she sees her suffering as part of God's overarching plan, even if it is difficult to comprehend. It sets the stage for the unfolding narrative of redemption and divine providence that will be revealed through Ruth's loyalty and God's ultimate provision. Persons / Places / Events 1. NaomiA central figure in the Book of Ruth, Naomi is a widow who has lost her husband and two sons. She is returning to Bethlehem from Moab and is urging her daughters-in-law to stay in Moab. 2. RuthOne of Naomi's daughters-in-law, a Moabite woman who shows loyalty and devotion to Naomi, eventually choosing to accompany her back to Bethlehem. 3. OrpahNaomi's other daughter-in-law, who initially sets out with Naomi but eventually decides to return to her own people in Moab. 4. MoabA region east of the Dead Sea, where Naomi and her family had moved during a famine in Bethlehem. It is a place associated with foreign gods and customs. 5. BethlehemNaomi's original home, to which she decides to return after the deaths of her husband and sons, symbolizing a return to her roots and faith. Teaching Points The Cost of Following GodNaomi's statement in Ruth 1:13 reflects the cost and sacrifice involved in following God's path. Believers are often called to make difficult choices that may involve personal loss or hardship. God's Sovereignty in SufferingNaomi's lamentation about the Lord's hand being against her invites reflection on God's sovereignty and purpose in times of suffering. It encourages believers to trust in God's ultimate plan, even when circumstances are challenging. Loyalty and CommitmentRuth's decision to stay with Naomi, despite Naomi's urging to return to Moab, exemplifies steadfast loyalty and commitment. This mirrors the call for believers to remain faithful to God and His people. Hope in DespairNaomi's despair is palpable, yet the account of Ruth shows that God can bring hope and redemption out of seemingly hopeless situations. This encourages believers to hold onto hope in God's promises. Bible Study Questions 1. How does Naomi's perspective on her situation in Ruth 1:13 reflect human tendencies to interpret suffering? How can we align our understanding with a biblical perspective? 2. In what ways does Ruth's loyalty to Naomi challenge us to evaluate our own commitments to God and others? 3. How can the account of Naomi and Ruth encourage us to trust in God's sovereignty during times of personal loss or hardship? 4. What lessons can we learn from Naomi's return to Bethlehem about returning to God and His community after a period of spiritual wandering? 5. How does the inclusion of Ruth, a Moabite, in the lineage of Jesus, as seen in Matthew 1, speak to the inclusivity of God's redemptive plan? How can this shape our view of the church today? Connections to Other Scriptures Genesis 19The origins of the Moabites are traced back to Lot, providing context for the cultural and religious differences between Moab and Israel. Deuteronomy 23Discusses the exclusion of Moabites from the assembly of the Lord, highlighting the significance of Ruth's inclusion in the Israelite community. Matthew 1Ruth is mentioned in the genealogy of Jesus, illustrating God's redemptive plan and the inclusion of Gentiles. People Chilion, Elimelech, Ephrathites, Mahlon, Mara, Naomi, Orpah, RuthPlaces Bethlehem, MoabTopics Account, Bitter, Bitterness, Daughters, Exceedingly, Forth, Grew, Grieves, Grieveth, Grow, Grown, Harder, Husband, Husbands, Lord's, Marrying, Nay, Refrain, Sad, Sake, Sakes, Shut, Stay, Tarry, Till, Unmarried, Wait, YourselvesDictionary of Bible Themes Ruth 1:13 1265 hand of God Ruth 1:3-13 5117 Ruth Ruth 1:3-17 5674 daughters Ruth 1:6-18 5339 home Ruth 1:8-13 5736 singleness Ruth 1:11-13 5711 marriage, restrictions Ruth 1:11-18 5681 family, nature of Library A Gentle Heroine, a Gentile Convert
'And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: 17. Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me. 18. When she saw that she was stedfastly minded to go with her, then she left speaking unto her. 19. So they two went until they came to Beth-lehem. And it …
Alexander Maclaren—Expositions of Holy ScriptureThe Worst Things Work for Good to the Godly
DO not mistake me, I do not say that of their own nature the worst things are good, for they are a fruit of the curse; but though they are naturally evil, yet the wise overruling hand of God disposing and sanctifying them, they are morally good. As the elements, though of contrary qualities, yet God has so tempered them, that they all work in a harmonious manner for the good of the universe. Or as in a watch, the wheels seem to move contrary one to another, but all carry on the motions of the watch: …
Thomas Watson—A Divine Cordial Bands of Love
P. G. Ruth i. 16, 17 A homeless Stranger amongst us came To this land of death and mourning; He walked in a path of sorrow and shame, Through insult, and hate, and scorning. A Man of sorrows, of toil and tears, An outcast Man and a lonely; But He looked on me, and through endless years Him must I love--Him only. Then from this sad and sorrowful land, From this land of tears He departed; But the light of His eyes and the touch of His hand Had left me broken-hearted. And I clave to Him as He turned …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others What is Thy Beloved, More than Another Beloved, O Thou Fairest among Women! what is Thy Beloved, More than Another Beloved, that Thou Dost So Charge Us?
The daughters of Jerusalem do not cease to call her the fairest among women, because her most painful wounds are hidden, and those which are exposed even add lustre to her beauty. They are astonished at beholding a love so strong, so constant and so faithful in the midst of so many disasters. They inquire, Who is this Well-beloved? For, say they, He must be of unequalled attraction, thus to engage His Spouse; for though these souls are spiritual, they are not yet sufficiently advanced to comprehend …
Madame Guyon—Song of Songs of Solomon Whether the Old Law Set Forth Suitable Precepts About the Members of the Household?
Objection 1: It would seem that the Old Law set forth unsuitable precepts about the members of the household. For a slave "is in every respect his master's property," as the Philosopher states (Polit. i, 2). But that which is a man's property should be his always. Therefore it was unfitting for the Law to command (Ex. 21:2) that slaves should "go out free" in the seventh year. Objection 2: Further, a slave is his master's property, just as an animal, e.g. an ass or an ox. But it is commanded (Dt. …
Saint Thomas Aquinas—Summa Theologica Epistle xxxii. To Narses the Patrician.
To Narses the Patrician. Gregory to Narses, &c. Your most sweet Charity has said much to me in your letters in praise of my good deeds, to all which I briefly reply, Call me not Noemi, that is beautiful; but call me Mara, that is bitter; for I am full of bitterness (Ruth i. 20). But as to the cause of the presbyters [1555] , which is pending with my brother and fellow-bishop, the most reverend Patriarch John, we have, as I think, for our adversary the very man whom you assert to be desirous of observing …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Epistle cxxi. To Leander, Bishop of Hispalis (Seville).
To Leander, Bishop of Hispalis (Seville). Gregory to Leander, Bishop of Spain. I have the epistle of thy Holiness, written with the pen of charity alone. For what the tongue transferred to the paper had got its tincture from the heart. Good and wise men were present when it was read, and at once their bowels were stirred with emotion. Everyone began to seize thee in his heart with the hand of love, for that in that epistle the sweetness of thy disposition was not to be heard, but seen. All severally …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Man.
THE IMAGE OF GOD. MAN is God's image, and to curse wickedly the image of God, is to curse God himself. Suppose that a man should say with his mouth, I wish that the king's picture were burned; would not this man's so saying render him as an enemy to the person of the king? Even so it is with them that by cursing wish evil to their neighbors or themselves; they contemn the image of God himself. This world, as it dropped from the fingers of God, was far more glorious than it is now. VALUE OF THE SOUL. …
John Bunyan—The Riches of Bunyan Epistle vi. To Narses, Patrician .
To Narses, Patrician [1305] . Gregory to Narses, &c. In describing loftily the sweetness of contemplation, you have renewed the groans of my fallen state, since I hear what I have lost inwardly while mounting outwardly, though undeserving, to the topmost height of rule. Know then that I am stricken with so great sorrow that I can scarcely speak; for the dark shades of grief block up the eyes of my soul. Whatever is beheld is sad, whatever is thought delightful appears to my heart lamentable. For …
Saint Gregory the Great—the Epistles of Saint Gregory the Great A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews Departure from Ireland. Death and Burial at Clairvaux.
[Sidenote: 1148, May (?)] 67. (30). Being asked once, in what place, if a choice were given him, he would prefer to spend his last day--for on this subject the brothers used to ask one another what place each would select for himself--he hesitated, and made no reply. But when they insisted, he said, "If I take my departure hence[821] I shall do so nowhere more gladly than whence I may rise together with our Apostle"[822]--he referred to St. Patrick; "but if it behoves me to make a pilgrimage, and …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh Place of Jesus in the History of the World.
The great event of the History of the world is the revolution by which the noblest portions of humanity have passed from the ancient religions, comprised under the vague name of Paganism, to a religion founded on the Divine Unity, the Trinity, and the Incarnation of the Son of God. It has taken nearly a thousand years to accomplish this conversion. The new religion had itself taken at least three hundred years in its formation. But the origin of the revolution in question with which we have to do …
Ernest Renan—The Life of Jesus Christ the Mediator of the Covenant
'Jesus the Mediator of the New Covenant,' &c. Heb 12:24. Jesus Christ is the sum and quintessence of the gospel; the wonder of angels; the joy and triumph of saints. The name of Christ is sweet, it is as music in the ear, honey in the mouth, and a cordial at the heart. I shall waive the context, and only speak of that which concerns our present purpose. Having discoursed of the covenant of grace, I shall speak now of the Mediator of the covenant, and the restorer of lapsed sinners, Jesus the Mediator …
Thomas Watson—A Body of Divinity Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant). …
Alfred Edersheim—The Life and Times of Jesus the Messiah Meditations of the Blessed State of a Regenerate Man in Heaven.
Here my meditation dazzles, and my pen falls out of my hand; the one being not able to conceive, nor the other to describe, that most excellent bliss, and eternal weight of glory (2 Cor. iv. 17; Rom. viii. 18)--whereof all the afflictions of this present life are not worthy--which all the elect shall with the blessed Trinity enjoy, from that time that they shall be received with Christ, as joint-heirs (Rom. viii. 17) into that everlasting kingdom of joy. Notwithstanding, we may take a scantling thereof. …
Lewis Bayly—The Practice of Piety Ruth
Goethe has characterized the book of Ruth as the loveliest little idyll that tradition has transmitted to us. Whatever be its didactic purpose--and some would prefer to think that it had little or none-it is, at any rate, a wonderful prose poem, sweet, artless, and persuasive, touched with the quaintness of an older world and fresh with the scent of the harvest fields. The love--stronger than country--of Ruth for Naomi, the gracious figure of Boaz as he moves about the fields with a word of blessing …
John Edgar McFadyen—Introduction to the Old Testament Links Ruth 1:13 NIVRuth 1:13 NLTRuth 1:13 ESVRuth 1:13 NASBRuth 1:13 KJV
Ruth 1:13 Commentaries
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